What does the Bible say about disrespect?

Not that the scripture warrants the spirit of disrespect to the noble or the exalted. Render, says the apostle Paul, to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honour to whom honour; even as every soul is called to be subject to the higher authorities, being set up by God in His providence, a terror not to a good work but to an evil one. Thus is the Christian relation to the powers that be in the outside world. But love is due to one another among all who bear the Lord's name, and tender compassion to such as are in danger of snare through their trials and poverty. Contempt to the poor Christian is as far from the mind that was in Christ as can be conceived.

Strange to have to discuss whether the honour or power of the world belongs to the saint! As it is said, "that no flesh shall glory in his presence." What is honour in the world? There is no good in it, but that it be given up for the Lord's sake; this is the only good that I know of. Let me spend every shilling that I have in the service of the Lord, still it will be the mammon of unrighteousness; but the Christian has the privilege of even turning the mammon of unrighteousness into the expression of grace. There would be no money or rank at all if there were not sin in the world. The person of rank is the receiver of respect, and others are the givers: as a Christian I give willingly; but he is the beggar in the world. I do not say this in the spirit of disrespect; that would be quite wrong; for disrespect toward others is ruinous in Christianity. Still the secret of the Lord is that what passes current in the world is given by those who, having heavenly riches, can give freely, because they have nothing to hinder them. Am I in principle to take what Christ did not? Never. If heaven rejoiced over the Son of God and the King of Israel placed in a manger, what should our feelings as to the honour of this world be? And yet we know how we should feel under similar circumstances in this world, where everything is measured by the standard of selfishness.

Reverence is everywhere enjoined in Scripture. Children are commanded to honor, their parents (Eph. 6:1-3). Wives are charged that they reverence their husbands (Eph. 5:33); and as to old age, it is commanded, "Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God: I am Jehovah" (Lev. 19:32). Reverence to rulers is also required, as it is written, "Render therefore to all their dues … fear to whom fear; honor to whom honor" (Rom. 13:7).

Reverence towards God and the holy things connected with His name is especially to be observed. "God is greatly to be feared in the assembly of His saints, and to be had in reverence of all them that are about Him" (Ps. 89:7). "Holy and reverend is His name," it is written again (Ps. 111:9). "Thou shalt reverence my sanctuary" is twice commanded in His Holy Word (Lev. 19:30; 26:2). The growing disregard of reverence for things sacred is lamentable, and is an indication of the last days in which our lot is cast. Even professing Christians speak of God as if He were such an one as themselves (Ps. 50:21). It is a common occurrence in the big modern evangelistic campaigns to hear God addressed in prayer as if the person praying were on very intimate terms with God, the Most High, and could approach Him as familiarly as if He were little more than themselves — in a way they would not presume to address the chief magistrate of their land. This is a very grave symptom indeed, and instead of conveying to our minds the impression that they are very intimately acquainted with God, it causes us to fear that they may not know Him at all, or that they are praying to a god of their own imagination — a sort of mental deity. It is noticeable that such persons almost invariably speak of, and address, the Son of God as "Jesus" — His personal name. His title, "Christ," is little used, and "Lord Jesus Christ" still less.

Some may think it strange that the apostle should speak so decidedly to Timothy; but let them weigh the moral judgment which this eminently sober servant of the Lord pronounces under the immediate power of the inspiring Spirit. None that fears God will tax him with undue severity; yet does he unqualifiedly condemn any man who taught a different teaching from what has been laid down. To undermine the relation of a servant to a master was heinous in his eyes, and not less so because fair pretexts and high-sounding professions were put forward. For the duty of subjection flows from the relation; and it is strengthened, not relaxed, by the faith of those concerned. In every case supposed those under yoke are assumed to be believers: else they would not fall under the apostle's scope. In the latter case those in authority are represented as believers. In no case is a disrespectful, still less a rebellious, spirit tolerated; but every approach to it is repudiated as dishonouring God and the truth.

Next, they "despise dominion." This expresses the full development of self‑will in man, asserting himself and his rights, and at the same time refusing to acknowledge any superior authority. The question is not raised as to what dominion or "lordship" is meant, as it is rather the spirit, the utterly insubject spirit, of these dreamers, that is stigmatized. It is the spirit of insubordination, the growing spirit of the world today: and, as has long ago been remarked, the evil current in the world at any period is that which most affects the Church at the time. The cultivation of independence, the rebellion of the mind of man against God's order, the casting off of all reverence for authority, whether in the Church or the world, are here exposed in all their naked deformity as a warning to the saints of God. The fruit, lastly, of despising dominion is seen in speaking evil of dignities - speaking "railingly" against dignities. It is the full licence of the tongue of those, who have no veneration for God or man, and who disown all allegiance - of those who say, in the words of the Psalmist, "With our tongue will we prevail; our lips are our own: who is Lord over us?" (Ps. 12:4.)

And let my young Christian reader remember, that the Word of God, whilst accompanying its divine injunction to obey our parents, and to honour father and mother, with especial promises of blessings, on the other hand, contains and pronounces the most solemn judgment upon those who disregard the Divine commandment, Indeed, there is scarcely any of the various sins, offences and transgressions, mentioned in the law of Moses, where the Divine displeasure and judgment is pronounced in such awfully solemn terms as in the case of rebellious and irreverent children.

This weakness also leads to another evil, as we see in Ham, the son of Noah. He showed serious disrespect for his father. Instead of covering Him when he saw him uncovered, he went and told his two brothers (v.22). This is the evil of despising government, which has become most prevalent in the day in which we live (Jude 8). Though governments often fail sadly, this gives us no right to reject or disobey proper authority (Romans 13:1-7).

Ham's brothers, Shem and Japheth, at least showed the respect that was due to their parent, by going backwards into the tent and covering their father. Whether it is a question of parental authority or of governmental authority, the same principle holds true, proper respect will seek to cover failure rather than to expose it. But it must be emphasized that this is in cases of failure, not in cases of wicked abuse of authority. Even in such cases, however, a believer is not given permission by God to fight against government.

Thirdly, we are reminded that the Lord was One, "Who when He was reviled, reviled not again; when He suffered, He threatened not." In the presence of insults, false accusation, and malicious charges, He remained silent. When falsely accused before the Jewish Council, He "held His peace." To the accusations of the Jews, in the presence of Pilate, "He answered nothing." To Pilate, himself, "He answered never a word." The mocking Herod may question Him in many words, "but He answered him nothing" (Matt. 26:63; Matt. 27:12, 14; Luke 23:9). How good for us to follow in His steps and, in the presence of the malicious words of men, come from what quarter they may, to keep silence. From other Scriptures it is clear that the Christian may "entreat," "exhort," and even "rebuke," but never is he to revile or threaten.

Fourthly, He "committed Himself to Him that judges righteously." To do no sin, to speak no guile, to keep silence in the presence of malicious words, have a negative character. This last step is positive. If we keep silence in the presence of insults, it is not that there is no answer to evil and malice, but rather that the answer is left with God. We are never to attempt to take vengeance upon the wrongdoer. God retains all vengeance in His own hands. He has said, "Vengeance belongs to Me, I will recompense, says the Lord. And again, The Lord shall judge His people" (Hebrews 10:30). Our part then is to follow in the steps of the Lord Jesus, and in the presence of insults to commit ourselves to Him that judges righteously, remembering that word which says, "Avenge not yourselves, but rather give place to wrath: for it is written, Vengeance is mine: I will repay says the Lord" (Rom. 12:19). Again we may recall the words of the prophet, "Jehovah is good to them that wait for Him, to the soul that seeks Him. It is good that one should both wait, and that in silence, for the salvation of Jehovah" (Lam. 3:24-26).

Christians are therefore to submit themselves to every institution of man for the Lord's sake. Peter points out, as Paul does, that the powers that be, whatever the character of those who may be holders of the power, are yet sent "for the punishment of evil-doers and the praise of those who do well." The mercy of being delivered in this way from the anarchy which would otherwise rule is a thing undoubted. Thus, it was the will of God that they should be subject in well doing, thus putting to silence the ignorance of foolish men; free indeed, not fettered by any constraint of this kind, while they recognized God's rule in all, most free when they were most fully the bondmen of God. Thus, also, they were to "honor all men," men as men, men in the character which God has given them as His creatures, men as the representatives of God. on earth, however far they might in fact have departed from this. How important to realize this honor to be given to manhood, even in the most utterly reprobate, this respect to be shown to that which they themselves do not respect; and how helpful as a spirit of recovery, such as God would use us for, thus to own something in all to which we may appeal, and by which we may, through God's grace working in it, raise them above themselves! If they have fallen, in fact, to beasts, they yet are not beasts; and the very penalty which they bring upon themselves is itself a witness of the higher destiny for which God meant them, and of that in themselves against which they are thus sinning. It is striking that in the midst of such thoughts (and with what relief of heart it comes!) the apostle reminds us here that there is now in God's goodness a brotherhood among men, originally fallen from God as these, yet now where the affections may go freely forth, and where manhood rises up to that which was God's original thought for it! Yet here also, as we know, we may, and do, find contradictory things which make an exhortation to "love the brotherhood" not without meaning. We are not just to love our own particular friends among these, or those bound to us by any narrower ties, or even those who approve themselves by their ways, however much we are called to give these special recognition; yet we are to "love the brotherhood," the children of God as such. If we love Him that begat, we shall love also those that are begotten of Him." But this is, as it were, a parenthesis in what is said here. The apostle returns to it to join together the fear of God and the honor due to the king. These two come, in fact, together. It is the fear of God which is shown in honoring those who are put in office by Him: "For the powers that be are ordained of God."*

Reverence is everywhere enjoined in Scripture. Children are commanded to honour their parents (Eph. 6:1-3). Wives are charged that they reverence their husbands (Eph. 5:33); and as to old age, it is commended, 'Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: 'I am Jehovah' (Lev. 19:32). Reverence is also required, as it is written, 'Render therefore to all their dues . fear to whom fear; honour to whom honour' (Rom. 13:7).

Reverence towards God and the holy things connected with His name is especially to be observed. 'God is greatly to be feared in the assembly of his saints, and to be had in reverence of all them that are about him' (Ps. 89:7). 'Holy and reverend is his name', it is written again (Ps. 111:9). 'Thou shalt reverence my sanctuary' is twice commanded in His Holy Word (Lev. 19:30; 26:2). The growing disregard of reverence for things sacred is lamentable, and is an indication of the last days in which our lot is cast. Even professing Christians speak of God as if He were such an one as themselves (Ps. 50:21). It is a common occurrence in the big modern evangelistic campaigns to hear God addressed in prayer as if the person praying were on very intimate terms with God, the Most High, and could approach Him as familiarly as if He were a little more than themselves - in a way they would not presume to address the chief magistrate of their land. This is a very grave symptom indeed, and instead of conveying to our minds the impression that they are very intimately acquainted with God, it causes us to fear that they may not know Him at all, or that they are praying to a god of their own imagination - a sort of mental deity. It is noticeable that such persons almost invariably speak of, and address, the Son of God as 'Jesus' - His personal name. His title, 'Christ', is little used, and 'Lord Jesus Christ' still less.